An Overview of the Various Deviant Sects

The Usool (Foundations) of All of the 72 Sect:

The foundations of the innovations are four: the Rawaafidh (Raafidah Shi’ah), the Khawaarij, the Qadariyyah and the Murji’ah.

The four innovations form the basis of all the other innovations that appeared and split the Ummah so it is worth looking at each of these. These four orientations appeared in the period 30H to 100H.

The Khawaarij:

The Khawaarij were the first sect in Islam to split from the way of the Prophet and his Companions. In the time of the Prophet (alayhis salaam) a man called Dhul-Khuwaisarah at-Tamimi questioned the integrity of the Prophet (alayhis salaam) in distributing booty and said to him, “O Muhammad be just!”. The Prophet mentioned that from the offspring of this man, the Khawaarij will arise, and he mentioned their characteristics. From them,

  • That they will depart from the people of Islaam,
  • That they will have little understanding of the religion, being young and foolish-minded,
  • That they are the “Dogs of Hellfire”, and
  • That they will emerge in every age and era until the Dajjaal appears amongst them (see here), and
  • That if the Prophet (alayhis salaam) was to reach them, he would slaugther them like the slaughtering of Aad

And other such affairs which have come in the Authentic Sunnah.

As prophesized, the Khawaarij emerged during the Caliphate of Alee (radiallaahu anhu), revolting against them after declaring him to be a disbeliever for having made arbitration between himself of Mu’aawiyah (radiallaahu anhu). They considered this to be major disbelief because, as they chanted, “Judgement is for none but Allaah“, a verse from the Qur’an, which they made their slogan.

Ibn ‘Abbaas (radiallaahu) was sent to them to argue with them, and though they were in their thousands, they did not have a single Companion in their midst, which is a proof that they were certainly misguided. The Prophet (alayhis salaam) mentioned, these people will emerge in every age and era (see this hadeeth here), and they always show up with that same slogan of Dhul-Khuwaisarah at-Tamimi which is “social and political justice”.

In the 20th century, Sayyid Qutb, after being heavily influenced by Marxist-Communist ideas from the early part of his life, and after evaluating early Islamic history through the spectacles of that influence, and after considering Islam to be made up of Communism in part, and of its notions of “social justice”, he revived the madhhab of the Khawaarij. He declared all Muslim societies and the Muslims therein to be apostates against whom general and specific revolutions were obligatory (see herehereherehereherehere and here ). Most political groups originating in the 20th century are tainted with aspects of this ideology, and they come out to the Muslims under the banners of establishing “social and political justice”, simply differing on how to achieve it – so some took to revolutions involving mobilization of the masses, others took the route of the military coup organized by the elite vanguard and others took to route of organized and disciplined political parties.

The Raafidah:

A Shiah group denying the caliphates of Abu Bakr Al-Siddiq and ‘Umar bin Al-Khattab, and making accusations against them and many other Companions. They are extreme Shi’ites who are commonly known as the Twelvers (Ithnaa Asharah). A Yemeni Jew, by the name of Abdullaah bin Saba’ was the founder of this group, and he appeared in the time of ‘Alee (radiallaahu anhu). He instigated a revolution against the Caliph Uthmaan (radiallaahu anhu) and mustered other Muslims together for that purpose, claiming that Alee had more right to be the Caliph. He, in common with the Khawaarij, raised the banner of “social justice” for that purpose. He eventually deified Alee, declaring him to be Allaah. Alee ordered him and followers to be burned to death, but Abdullaah bin Saba’ escaped to a place called al-Madaa’in.

Many 20th century writers and thinkers fell into some of this Raafidee poison when they began to interpret and evaluate early Islamic history through the standards of western secular materialistic philosophies (Marxism-Communism) and its notions of “social justice” as a result of which they attacked some of the Companions such as Uthmaan (radiallaahu anhu), Mu’awiyah, Amr Ibn al-Aas and others. Some of those affected with this poison include Sayyid Qutb and Taqi ud-Din an-Nabahani, who both reviled Mu’aawiyah, the trusted scribe of the Prophet (alayhis salaam). Mawdudi, a very close friend of al-Khomeini (the Iranian Rafidee Kafir and enemy of Abu Bakr and Umar – radiallaahu anhum), was influenced by the notion of Imaamate, and incorporated it into his political philosophy and party politics, claiming that the Prophets were revolutionaries who came to snatch power.

Today we have individuals and groups involved in “rectification of the Ummah” and “restoring the khilaafah” who call for unity between Ahl us-Sunnah and the Raafidee Shites, the enemies of Allaah, and they think this is from unity, rectification and strength.

The Qadariyyah:

This sect, like the Khawaarij, was mentioned explicitly by name as occurs in the hasan hadeeth (declared and declared as such by Abu Dawud, at-Tirmidhee, al-Haafidh Ibn Hajar and Imaam al-Albaani):

The Qadariyyah are Magians (Majoos) of this Ummah. If they fall ill do not visit them, and if they die, do not prayer over them.

They are named Majoos due to their resemblance to the Magians who say that this world has two creators: an-Noor (Light) which is the creator of good, and adh-Dhulmah (Darkness) which is the creator of evil. Similarly, the Qadariyyah say: Whatever happens in this world has two creators: That which proceeds from the humans in terms of their wilfully chosen actions (al-af’aal al-ikhtiyaariyyah), they are the creators of it. And that which proceeds from Allah (in terms of things that are outside of man’s wilfully chosen actions and the inherent qualities of created things), He is the Creator of it.

The innovation of al-qadar comprises of two matters:

  1. Rejection of Allaah’s prior knowledge of events and
  2. The claim that the servant is the one who brings about his own action, independently, outside the scope of Allaah’s will (mashee’ah) and power (qudrah), creative ability (khalq) and bringing things into existence (eejaad).

And there two groups of the Qadariyyah:

  • The Extremists (Ghullaat) who combine both the above two matters, they are disbelievers and are not from the seventy-two sects, the Scholars declared them disbelievers.


  • And those other than the Extremists who affirm Allaah’s prior knowledge of events, and affirm Allaah created all the essences and their unique and specific qualities, but expel the wilfully chosen actions of the humans from the domain of Allaah’s will (mashee’ah), power (qudrah) and creative ability (khalq). They held this view because they were unable to grasp the fact that even if Allaah’s wills and creates the actions of the servants (there being nothing that can escape Allaah’s all-encompassing will and power), it does not negate at the same time man’s ability to choose and act without compulsion, and nor does it negate the notion of complete and perfect justice (al-adl) in whatever reward and punishment they receive from Allaah.

This second groups is still present today and from those who explicitly propound this doctrine are the likes of the Taqi ud-Din an-Nabahani, the founder of Hizb ut-Tahrir, using the very same arguments of the Mu’tazilah (see herehere and here).

The Murji’ah:

A deviant Islamic sect claiming that Faith is restricted to belief not deeds), and others, as well as most of the Sufis who invent matters in the religion, which Allah does not permit. This innovation occurred just prior to the end of the first century hijrah, and there is some difference as to who the originator was, with the names presented such as Dharr bin Abdullaah al-HamdaaneeQays al-Maasir and Hammaad bin Abi Sulaymaan – they all lived in the same era and in the same locality, al-Kufah in Iraq, so it is certain that the idea origination in a certain location. This irjaa’ was that of the Jurists (Fuquhaa) and which manifested in the Hanafis. Al-Jahm bin Safwaan (see the section on the Jahmiyyah below) also propounded irjaa’ and his was an extreme form that was passed on through the factions of the Mutakallimoon.

irjaa’ is to expel actions from the reality of faith (Eemaan) and to restrict faith to being only what is in the heart, or what is upon the tongue, or only in the heart and tongue. And thus, all the legislated actions, be the obligatory or recommended, are considered external to the essence and reality of Eemaan (faith).

The Murji’ah are of different groups and levels, and they are as follows:

  • The Extremist Murji’ah, and they are the Jahmiyyah who claim Eemaan (faith) is just to have ma’rifah (pure knowledge) in the heart – upon this definition, a large share of the disbelievers would be considered believers, perfect in faith.
  • The Ash’ariyyah (who appeared in the fourth and fifth centuries) differed only slightly with the Jahmiyyah and stated Eemaan is just to make tasdeeq (assent) with one’s heart, and their irjaa’ is also extreme.
  • The Karraamiyyah (who appeared in the third century) stated that Eemaan is merely what is professed by the tongue – upon this definition the hypocrites are considered believers.
  • And finally, the Murji’at ul-Fuquhaa, who stated that faith is tasdeeq of the heart and statement of the tongue, and that actions are not from the essence or reality of faith.

It is no wonder that the Salaf considered this to be of the most vile, evil and harmful of innovations to the Ummah, in that it erodes and destroys their Eemaan and thus their connection to Allaah, their worship of Him and obedience to Him, and therefore it directly impacts their success in this life and the next. For this reason, there is severe speech in the words of the Righteous Salaf against this innnovation. Ibn Battah in his al-Ibaanah brings from az-Zuhree (d. 124H), his saying:

No innovation has been innovted into Islaam more harmful to its adherents than this – meaning al-Irjaa’.

And he also brings the saying of al-Awzaa’ee (d. 157H)

Al-Awzaa’ee said: Yahyaa and Qataadah used to say: There is not a [saying] of the people of desires (i.e. deviation, misguidance) anything more harmful to the Ummah, in their view, than that of al-Irjaa’ (expelling actions from eemaan).

This irjaa’ mindset is unfortunately rampant in the Ummah today and you recognize it straight away when you hear people saying – when being admonished to enter into Allaah’s obedience – “faith is in the heart”, “my heart is pure”, “it’s all what is in the heart”, “modesty is in the heart” and other similar statements.

The point being here that many of these so-called reformative movements are plagued with the concepts of the major innovations in their thoughts and ideologies and methodologies. This is why having an absolutely solid grounding in aqidah is essential, especially in the modern era, where every AbdullahZaid and Nasreen comes out in the name of giving da’wah whilst being wholly ignorant of the aqidah of the Companions and the Righteous Salaf and where there are a plethora of so called “brotherhoods” and “liberation parties” competing for the hearts and minds of ordinary Muslims using propaganda and employing emotional sentimental issues (of a social, economical and political nature) rather than solid, firmly-grounded knowledge (of aqidah, tawhid) from its authentic sources, which in turn gives the correct, sound, authentic perception and evaluation of all things, events and occurrences, and which is the true basis of unity and rectification.

The Second Century After Hijrah and the Heads of Innovation

In the first century after hijrah we saw four main innovatory concepts and beliefs emerge, these were orientations in relation to specific topics. In the next century (after 100H), there appeared figureheads who took some of these innovations, and added their own innovations, and then further sects appeared as a result. They began to speak on a wider range of issues and topics related to the Islamic aqidah, and these doctrines became formalized into distinct schools of thought that began to debate and refute each other. These groups tried to refute innovation with another innovation and did not adhere steadfastly to the Book and the Sunnah upon the way of the Companions. Most of them employed the intellect as the definitive source of knowledge and made it to be decisive in the affairs of the religion, in particular the affairs of aqidah. They were forced into this orientation due to their interaction and debates with atheist philosophers schooled in Greek Philosophy and Indian Materialist Philosophy, and not being properly grounded in the Islamic aqidah and the revealed texts, and not holding fast to the way of the Companions and their followers, they started operating upon corrupt underlying premises (along with the associated terminology) without which they could not have debated with those Philosophers with a view to defending, as they thought, the Islamic aqidah.

The Jahmiyyah:

An Islamic sect denying some of the Attributes of Allah, claiming they are ascribed to people and cannot be ascribed to Allah. Just as the Saamiree was to Banee Israa’eel, when he took all of their gold from them, melted it all, and made a calf which they worshipped – and thus he brought together all the idols and gods they used to worship whilst in Egypt, and merged all those falsehoods into one, the calf – then such is al-Jahm bin Safwaan (ex. 128H) to this Ummah, for he gathered together all the greatest falsehoods and doctrines of disbelief, combined them all together and spread this filth within the Ummah.

Whilst the label Jahmiyyah is taken after al-Jahm, al-Jahm himself, in speaking about Allaah, took from al-Ja’d bin Dirham (ex. 124H) whose sources in turn were from Jews and Sabean Philosophers. He also took the doctrines of the Murji’ah and in trying to refute the Qadariyyah, he innovated the doctrine of the Jabariyyah. And he was the first to devise a crude form of the rational proof (hudooth ul-ajsaam) – during his arguments with the Indian Materialist Philosophers, the Sumaniyah – that all the later Mutakallimeen would use and make as the base and foundation of their religion and speaking about Allaah in particular.

From al-Jahm’s heresies:

  • Negation of all of Allaah’s Names and Attributes and Actions with the claim that if Allaah possessed anything from them He would be a body (jism), since names, attributes and events (actions, occurrences) are only said of the bodies (ajsaam) that make up the universe. And in this field, Jahm was the Imaam of those who came after from the Mu’tazilahKullaabiyyah, Ash’ariyyah and Maturidiyyah who inherited different degrees of this ta’teel (divestment, negation) from him.
  • Claiming that the Qur’an is created – since instances of speech amount to events, necessitating, according to Him, that Allaah is a body (jism), and likewise denial that Allaah took Ibraaheem (alayhis salaam) as His khaleel (friend) – since, this amounts to an incidental attribute (‘arad) to al-Jahm, and this is only characteristic of bodies (ajsaam), and thus it is impossible for Allaah.
  • Denying that Allaah, the Most High, is above His Throne, above the seven heavens, since this would amount to, in the view of al-Jahm, designating a “space” for Allaah, and thus rendering Him a body (jism), since “space”, “location” and “direction” are only said of created bodies.
  • Claiming that man has no independent will and power or ability, and he is compelled in his actions (al-jabr, compulsion), and al-Jahm considered this to be from Tawhid – that Allaah is the only one who acts, and to affirm actions for anyone else is Shirk! Thus, they were labelled “Jabariyyah“.
  • Claiming that faith (Eemaan) is only ma’rifah (pure knowledge) of Allaah in the heart, and that disbelief (kufr) is only to be ignorant of Him.
  • Claiming that Paradise and Hellfire are not everlasting and will expire, since he could not perceive actions that continue to infinity in the future.
  • His claim that Allaah only knows of things after their occurrence, after having created them.
  • Al-Jahm was also upon the innovation of the Khawarij, for he would rebel and take up arms against the leader, as is mentioned about him by the historians.

For all of these doctrines, the Scholars and Imaams of the Muslims who wrote about al-Jahm after his demise, declared al-Jahm to be a kaafir (disbeliever) and he was executed in 128H by the ameer of Khurasaan, Salam al-Ahwaz, and his teacher al-Ja’d was also executed four years earlier in 124H.

The Mu’tazilah:

A deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief. They have many deviant ideas. They say that the Quran is created and they deny seeing Allah in the Hereafter. They do not believe in divine decree (they claim that the actions of man are not due to divine decree) and are of the view that a person who commits a major sin will enter Hellfire eternally, and they have other such dangerous ideas. The heads of the Mu’tazilah (Isolationists) are Waasil bin ‘Ataa (d. 131H) and Amr bin Ubayd (d. 144H). They were called as such because Waasil bin ‘Ataa deserted the gathering of al-Hasan al-Basree (d. 110H) whose lessons he used to attend.

The Mu’tazilah carried the innovations of:

  • The Khawaarij (takfir of the sinners and rebellion),
  • The Qadariyyah,
  • The Jahmiyyah (pertaining to Allaah’s Attributes).

Whilst the Jahmiyyah denied names, attributes and actions for Allaah, the Mu’tazilah affirmed names for Allaah (on the surface only) but denied that He has attributes (Sifaat) and actions (af’aal) which are tied to His will. Their later heads such as Abu al-Hudhayl al-Allaaf (d. 235H) also developed and refined al-Jahm bin Safwaan’s rational proof, and incorporated other elements into it, such as the Atomism (al-jawhar al-fard) found amongst the Greeks and Indians.

But their proof was a corrupt one that in reality proved the opposite of what they intended, and as a result of this – in order to save their proof and remain consistent in the face of the Philosophers who took the opportunity to pound them through this route, they were forced to:

  • Give figurative interpretations to those revealed texts which they could not deny outright (verses of the Qur’an and mutawaatir ahaadeeth) – this was ta’weel and it was the invention of the Jahmiyyah and Mu’tazilah.
  • Deny all other texts (ahaad hadeeth, the bulk of the Sunnah) outright and claim that they amount to speculative knowledge which is not acceptable in affairs of aqidah.

The Mu’tazilah entered the notion of reason being superior to revelation and gave it prominence, and it was one of their hallmarks. They also invented the term “Hashawiyyah” (worthless ones) which they used to denigrate the People of the Sunnah, who remained steadfast upon the Straight Path and guided themselves by the Prophetic traditions.

From their later figureheads were the likes of Bishr al-Mareesee (d. 218H) and Ibn Abee Du’aad (d. 240H) who were instrumental in stirring the rulers of the time against the People of the Sunnah on the issue of the creation of the Qur’an, and in particular against Imaam Ahmad bin Hanbal (d. 241H) who was imprisoned and beaten for not agreeing to their doctrine of disbelief that the Qur’an we have is something created. There were many other prominent Scholars who were executed for not succumbing to these heretics and their intellectual terrorism, just as there were many who were forced outwardly to agree, out of fear for their lives.

The Mujassimah, Mushabbihah (Anthropomorphists):

As we mentioned in the previous article, one of the reasons for the increase in innovation was when individuals tried to refute one innovation with another innovation. Thus, in the face of those who rejected Allaah’s Attributes, such as the Jahmiyyah, some went to the other extreme in affirmation and resembled and likened Allaah’s attributes with those of the creation, since to them, this would be the only way to truly affirm for Allaah whatever attributes He affirmed for Himself.

In the second century, Muqaatil bin Sulaymaan (d. 150H), is said to be the originator of this misguidance, and he used to know al-Jahm bin Safwaan, and debate with him. It is narrated from Abu Haneefah (d. 150H), as occurs in Taareekh Baghdaad (13/164), that he said:

Two vile views have come to us from the East: Jahm the Mu’attil (negator) and Muqaatil the Mushabbih (resembler).

Thus, whilst the Jahmiyyah denied that Allaah is described with attributes such as hearing, seeing, face and so on, the Mushabbihah claimed Allaah’s attributes are just like ours, thus resembling Him to the creation. These are innovations at two opposite extremes. This faction (the Mushabbihah) were not from the Mutakallimeen (those trying to defend Islam using speculative theology), but they merely exaggerated in affirmation of Allaah’s attributes. It is also important to note that those wrote about Muqaatil in later centuries, did so by relying upon the books of the Mu’tazilah and thus, it is possible that much of what is ascribed to Muqaatil may not be accurate.

This was a false accusation and label, and this became their legacy which has been carried on and used to attack Ahl us-Sunnah wal-Jamaa’ah to this day. The innovation of the Mushabbihah in the second century would be taken up further by another group called the Karraamiyyah (see below), who were from amongst the Mutakallimeen.

The Kullaabiyyah:

They are named after Abdullaah bin Sa’eed bin Kullaab (d. 240H) and he was the first to affirm something of the attributes of Allaah, in opposition to the Jahmiyyah and the Mu’tazilah. The Jahmiyyah denied Allaah’s Names (asmaa), Attributes (Sifaat) and chosen Actions (al-af’aal al-ikhtiyaariyyah), and the Mu’tazilah affirmed the Names (on the surface only claiming they are synonymous labels devoid of independent meanings that denote attributes) and denied the Attributes and Actions. So Ibn Kullaab was the first to affirm something of the Attributes. He affirmed the Attributes of Allaah’s essence (dhaat) which are: hayaat (life), ilm (knowledge), iraadah (will), qudrah (power), basr (seeing), sam’ (hearing), kalaam (speech), and in addition to that he also affirmed the attributes such as wajh (face), ‘ayn (eyes), yad (hands). However, because Ibn Kullaab could not refute the Mu’tazilah on the issue of Allaah’s wilfully chosen actions (al-af’aal al-ikhtiyaariyyah), he denied these attributes, which include Allaah speaking when He wills, becoming angry, pleased, and ascending over His Throne and so on.

And thus denial of the actions of Allaah, with the argument that they would necessitate that Allaah becomes subject to change (and thus becomes like the creation), became the hallmark of the Kullaabi creed – which is to deny what they call events (hawaadith) from Allaah.Within this context and framework, Ibn Kullaab innovated a new saying on the issue of the Qur’an, he said kalaam (speech) is only the meaning that exists with Allaah’s self, which is indivisible and eternally with Allaah, and as for the Qur’an that we have with us, it is only a hikaayah (quotation) of that meaning which is present with Allaah eternally. He innovated this view to avoid clashing and contradicting that rational proof of “hudooth al-ajsaam” which was common to all the Mutakallimoon.

For this reason, the likes of Imaam Ahmad were very severe against Ibn Kullaab and those who adopted his views such as al-Haarith al-Muhaasibee – because they were simply rekindling the fitnah of the Jahmiyyah and Mu’tazilah of the Qur’an being created after they had been subdued and defeated. Ibn Kullaab also adopted the aqidah of al-Jahm bin Safwan in the topic of al-eemaan (faith), expelling actions from it. This Kullaabi creed was later taken up by Abu al-Hasan al-Ash’ari and it became popularized through the name of al-Ash’ari, even though Ibn Kullaab is its true author.

The Karraamiyyah:

They are also from the Mutakallimoon who were upon that same rational proof, and they are the followers of Muhammad bin Karraam (d. 255H). Opposing the JahmiyyahMu’tazilah and Kullaabiyyah, they tended towards tajseem and tashbeeh (anthropomorphism) and thus they stated Allaah is a body (jism), and that Allaah is in contact (touching) the Throne. For this reason, they were refuted by the Kullaabiyyah and Early Ash’aris (who adopted the Kullaabi creed). The Karraamiyyah also adopted the creed of the Murji’ah which was to expel actions from faith (Eemaan). They claimed faith is merely the expression on the tongue, (which means the hypocrites would be considered believers).

This was simply a replay of what happened in the century earlier, when the Mu’tazilah accused Ahl us-Sunnah with the tajseem and tashbeeh of Muqaatil bin Sulaymaan, who had gone to the other extreme of the negation and denial of the Jahmiyyah and Mu’tazilah.

The Ash’ariyyah:

They are name after Abu al-Hasan al-Ash’ari (d. 324H) and he was brought up in the house of one of the prominent Mu’tazilahAbu Ali al-Jubaa’ee. He remained a Mu’tazili for forty years of his life, after which he abandoned them due to a dispute regarding a particular theological matter. After he abandoned the Mu’tazilah he adopted the creed of Ibn Kullaab, and thereafter, the Kullaabi creed became popularized through the name of Abu al-Hasan al-Ash’ari. However, the original Kullaabi creed was only adhered to by the Early Ash’aris and their contemporaries, such as al-Ash’ari himself, Abu al-Abbaas al-QalaaniseeIbn Mahdee at-Tabaree (d. 380H), Abu Bakr al-Baqillaani (d. 403H), al-Bayhaqee (d. 458H). The later Ash’aris starting mainly from al-Juwaynee (d. 478H), al-Ghazali (d. 505H), ar-Raazee (d. 606H) hybridized that early Kullaabee creed with some of the usool of the Mu’tazilah and Jahmiyyah, and took it into a different direction. This is what all Ash’aris today are upon.

The Ash’aris, therefore were upon the following:

  • They took the bid’ah of irjaa’ (of the Murji’ah) of expelling actions from Eemaan (faith)
  • They took the bid’ah of the Jabariyyah whilst trying their hardest with plays with words and definitions to portray otherwise, but failed miserably, until some of them acknowledged and admitted that they are Jabariyyah. They fell into this in their attempts to refute the Mu’tazilah Qadariyyah
  • They took the usool of the Jahmiyyah and Mu’tazilah in denying Allaah’s wilfully chosen actions (al-af’aal al-ikhtiyaariyyah)
  • They (the later ones) took the usool of the Jahmiyyah and Mu’tazilah in denying some of the attributes of Allaah’s essence and denying Allaah is above His Throne

The polemics of the later Ash’aris turned out as nothing but contradictions, inconsistencies and mostly plays with words and definitions with a view to trying to obfuscate the reality of their views which are nothing but the leaves that cover the twigs emanating from the branches of the Jahmiyyah and Mu’tazilah. You can read more about them at Asharis.Com, and in particular this article.

The Maturidiyyah:

The Maturidiyyah are a faction amongst the factions of Ilm al-Kalaam (Mutakallimeen), sharing with the JahmiyyahMu’tazilahKullaabiyyah and Ash’ariyyah in the foundations of their approach (i.e. Ilm ul-Kalaam) but differing with them on subsidiary matters following on from those foundations. There was no immediate faction known as the Maturidiyyah after the death of its founder, Abu Mansur al-Maturidi (d. 333H), but the sect and its creed became formalized and codified a few centuries later. The creed is similar to that of the Ash’aris for the most part.

In their debates with the Mu’tazilah, they (Kullaabiyyah, Ash’ariyyah, Maturidiyyah) were not able to free themselves completely of the doubts and arguments of the Mu’tazilah against them in this regard, whilst they did manage to argue rationally for the affirmation of the attributes. Thus, the creed of these factions became settled upon affirming the Names and some of the Attributes whilst rejecting the Sifaat Fi’liyyah (wilfully chosen actions). You can learn more at Maturidis.Com.

Later Hanbalis Affected by The Principles of the Kullaabiyyah

It is very important to highlight one point which is that some of those ascribing to the madhhab of Imaam Ahmad who came later fell into some of the doubts of the Mu’tazilah and Kullaabiyyah pertaining to Allaah’s chosen actions (sifaat fi’liyyah) which they considered to be hawaadith (created events) that had to be denied and figuratively interpreted. And thus they adopted some of their sayings and orientations, and there appeared amongst them some of the shubuhaat (misconceptions) of the Mutakallimeen. These were the likes of al-Qadee Abu Ya’laa (d. 458H), Ibn ‘Aqeel (d. 488H), Ibn az-Zaghuni (d. 527H), and then later, Ibn al-Jawzee (d. 597H).

It is necessary to understand this for a couple of reasons. Firstly, the deviation that occurred amongst those ascribing to Imaam Ahmad was much less compared to what happened amongst those acribing to the other Imaams, Abu Hanifah, Malik and ash-Shaafi’ee, amongst whom appeared many of the usool of the Jahmiyyah and Mu’tazilah (and Kullaabiyyah Ash’ariyyah) and deviation in the affairs of creed and likewise, the extreme teachings of the Sufis. Secondly, when the contemporary Jahmiyyah Ash’ariyyah wish to attack the creed of the Salaf, they take the route of these Hanbali scholars who ascribed to Imaam Ahmad but who departed from his creed as an opening for the rest of their polemics. And thus it is a way to ascribe to Imaam Ahmad what he is in fact free of as a means to deceive others regarding the aqidah that he was upon.

The Philosophers:

The Mutakallimoon tried to argue against these people (the Philosophers) but fell into the mistake of accepting the platform of pure reason and the language, terms and definitions of the Philosophers themselves as the tools of argumentation (in particular the Ten Categories of Aristotle, “al-Maqoolaat al-Ashar” – see herehere and here), and as a result of this, they went astray themselves from Islamic aqidah and also opened the door for the Philosophers to attack Islam and its aqidah even further. And thus, you will understand well the saying of Imaam ash-Shaaf’iee (d. 204H) as reported by as-Suyuti in Sawn al-Mantiq (1/47-48):

The people did not become ignorant and nor differ (with each other) except due to their abandonment of the language of the Arabs and their inclination to the language of Aristotle.

And you would do well to ponder over what was said by Ibn Suraij as-Shaafi’ee (d. 306H), as narrated from him by Abu Ismaa’eel al-Harawi in “Dhamm ul-Kalaam” and as mentioned by Ibn Taymiyyah in “Bayaan Talbees al-Jahmiyyah”:

The Tawheed of the people of knowledge and the jamaa’ah of the Muslims is “I testify none is worthy of worship except Allaah (alone) and that Muhammad is the Messenger of Allaah”. And the Tawheed of the people of falsehood is disputing about al-a’raad (incidental attributes) and al-ajsaam (bodies) and the Prophet (sallallaahu alayhi wasallam) was sent with the rejection of that.

These people (Philosophers and Mutakallimoon) operated on the principle that where reason and revelation oppose each other, the reason is given precedence because it is definitive, since it qualifies the revelation (in its meaning and explanation). As for Ahl us-Sunnah, they hold that reason and revelation can never contradict each other and where they do, it is reason that is deficient and lacking, and that reason is used to understand revelation and is guided by it.

The Esoteric (Baatinee) Movements

Within this period as well, from the end of the third century hijrah (around 300H onwards), the Esoteric (Baatiniyy) movements appeared and these were the foundations of the heretical mystical Shi’ites and Sufis mixed with philosophy, that brough much repugnance, filth and permissiveness over the centuries to follow. All of these people believed that there are higher truths beyond religion, which is only a veil for the common people, and thus they denigrated the notions of revelation and prophethood, as did the Philosophers.

The Ahbaash:

The Ahbaash is a sect that is ascribed to a man from Al-Habashah (Abyssinia or Ethiopia) called ‘Abdullaah who was born in Harar in Al-Habasha. He arrived in Lebanon in 1950 and formed a group in which he spread his beliefs and way of thinking. His ideas grew rapidly and became considerably well-known in Lebanon and later in other parts of the world like America, Canada, Australia and other countries. This man moved from Syria to Lebanon to call people to his beliefs.

This sect spreads the doctrine of the Jahmiyyah who deny the names and attributes of Allaah The Almighty, as well as the doctrine of the Jabriyyah concerning destiny. It also calls to some Sufi and Baatini (esoteric) beliefs, curses many of the Companions and accuses many Muslim scholars of disbelief.

They negate all the Attributes which Allaah The Almighty has described Himself with and only approve what their narrow minds can perceive. They believe that the Oneness of Allaah is limited to the oneness of Lordship which pertains to the actions of Allaah. But it is well-known that even the Arab polytheists acknowledged this kind of Oneness. Allaah The Almighty Says (what means):

.  {And if you asked them who created them, they would surely say,”Allaah.” So how are they deluded?} [Quran 43:87]

.  {If you asked them, “Who created the heavens and earth and subjected the sun and the moon?” they would surely say, “Allaah.” Then how are they deluded?} [Quran 29:61]

However, acknowledging the Lordship of Allaah The Almighty is only valid when it is accompanied by the Oneness of worship which means performing and confining worship to Allaah The Almighty alone.

The Ahbaash is the group that is the most distant from the Oneness of worship: they legalized supplicating the dead, asking for their help and making vows to them. They also legalized seeking blessings from stones, in addition to observing many other polytheistic rituals. Moreover, they practice many innovations in religion that are contradictory to the Sunnah of the Prophet, sallallaahu ‘alayhi wa sallam . They blaspheme many of the Companions and vilify Mother of the believers ‘Aa’ishah  accuse the scribe of the Quran, Mu‘aawiyah  of debauchery and think that all the Companions who took part in the fight against ‘Ali  are callers to Hell.

Moreover, this sect vilified and accused many scholars of disbelief such as Ibn Khuzaimah, Ibn Taymiyyah, Ibn  Al-Qayyim and Ath-Thahabi, as well as some contemporary scholars like Ibn Baaz, Al-Albaani, Ibn ‘Uthaymeen, Sayyid Saabiq and Sayyid Qutb  all. Therefore, Muslims have to beware of this sect and warn others about it.

The Deobandi:

The Deobandi movement is a sect among the Muslims that originated in India. It was established to spread the teachings of Islam, preserve the Islamic identity, combat foreign ideas that infiltrated into the Muslims, and spread the Arabic language.

However, like many other Muslim sects, this sect is not free from deviant beliefs, ideologies and practices.

The Deobandis adopt the Maaturidi beliefs and some Sufi methods, such as Qaadiriyyah and Naqshbandiyah. They are fanatic to the Hanafi School of jurisprudence.

The Yezidism:

Yezidism is a deviant sect which emerged in 132 A.H. in the wake of the collapse of the Umayyad Dynasty. At its beginning, it was a political movement in the frame of loving Yazeed ibn Mu‘aawiyah. Then, it became a ‘Adawiyyan sect which was attributed to ‘Adiyy ibn Musaafir Al-Umawi. It deviated until it reached the state of glorifying Yazeed ibn Mu‘aawiyah and Iblees whom they call Taawoos Malak “Peacock Angel”.

Some of its most important beliefs are: disapproval of cursing Yazeed in particular, disapproval of cursing in general to the extent that they contested the cursing of Iblees in the Quran and blotted out every word cursing Satan or seeking refuge with Allaah The Almighty from him. They glorified Iblees because they regard him as the first monotheist since he did not prostrate to anyone but Allaah The Almighty and was the hero of rebellion and disobedience. They had a book called “The Black Book”. In their testimony of faith, they say “I testify Allaah is One and Sultan Yazeed is the beloved of Allaah.” They fast three days every year which coincide with the birthday of Yazeed ibn Mu‘aawiyah. They pray at the night of the fifteenth of Sha‘baan and claim that such a prayer serves as a compensation for the prayer of the whole year.

They also believe that ‘Adiyy ibn Musaafir will be responsible for reckoning people on the Day of Resurrection. He will lead his group to Paradise. They frequent the tombs and shrines such as the shrine of Shaykh ‘Adiyy. They permit polygamy up to six wives. They prohibit many kinds of food. They have special festivals like Al-Marba‘aaniyyah, Al-Qurbaan and Al-Jamaa‘ah. They have a night which they call “The Black Night” where they turn off lights and regard prohibited things and alcoholic drinks as permissible. They respect Christianity and have adopted baptism from it. They have Magian and idolatrous beliefs and raise Yazeed to the rank of divinity. This sect is spread in Syria, Turkey, Iran, Russia and Iraq. They have communities in some European countries. Their language is Kurdish and their books are written in Kurdish.

Az-Zaydiyyah (Zaidis):

Az-Zaydiyyah (Zaidis) is one of the Shee‘ah sects and is the closest among them to the Sunnis. It was named after Zayd ibn ‘Ali Zayn Al-‘Aabideen ibn Al-Husayn ibn ‘Ali  both, who died in 122 A.H. Among the books he wrote were: Al-Majmoo‘ fil Hadeeth and Al-Majmoo‘ fil Fiqh, which were put together in one book called Al-Majmoo‘ Al-Kabeer.

Az-Zaydiyyah accept the leadership of a less eligible candidate even if a more eligible one is available. In other words, they believe in the validity of the Imamate of Abu Bakr, ‘Umar and ‘Uthmaan  despite their belief that ‘Ali  was worthier. Moreover, Az-Zaydiyyah depend on the noble Quran that was sent down upon Muhammad, sallallaahu ‘alayhi wa sallam, and they do not agree with the distortions made in the Quran by Ar-Raafidhah.

On the other hand, however, they agree with Al-Mu‘tazilah (Mu’tazilites) on issues related to the Names and Attributes of Allaah The Almighty, fate and other beliefs.

The Ahmadiyyah:

The Ahmadiyyah is a Sufi sect attributed to Ahmad Ar-Rifaa‘i . Shaykh Al-Uloosi  said that this sect is the most dangerous of all sects and that it was the source of all religious innovations (in his time). He mentioned that they remember Allaah The Almighty by dancing and that they worship their Shaykhs instead of worshiping Allaah The Almighty.

Ahmad Ar-Rifaa‘i  (512-580 A.H) himself, the Shaykh of this Tareeqah, was known to have encouraged his followers to adhere to the Sunnah and avoid religious innovations. He was reported to have said that whenever people are apathetic regarding adherence to the Sunnah and repressing religious innovations, Allaah The Almighty gives their enemy power over them, and that those who adhere to the Sunnah and repress religious innovations are granted dignity and victory by Allaah The Almighty. Nevertheless, the followers of this Tareeqah (order) were notorious for lying about their Shaykh to the extent that the saying goes: Do not say they lie more about Allaah The Almighty than the Jews do, but say they lie more about their Shaykh than the Ahmadis do.

Ibn Taymiyyah  mentioned some of the innovations the Ahmadis made in religion and the disputes that took place between him and those people.

Bralwiyyah (Brelwi):

Bralwiyyah (Brelwi) is a Sufi sect which was founded in the town of Barili, in the Uttar Pradesh state in India during British colonialism.  This sect is famous for exceeding the proper bounds of Prophets and Awliya (pious people).

Ahmad Ridha Khan bin Taqi Ali Khan founded this sect in 1272 A.H; he died in 1340 A.H.  He named himself Abdul Mustapha. The person who gave him this name (Abdul Mustapha) committed a very serious offence because worship should not be dedicated except to Allah.

Their false ideologies:

1) The Prophet is an absolute assistant to Allah, and that the whole world is under his control; he runs it as he wishes; gives whatever he wants to whomever he wants; and takes away what he wants from whomever he wants.  His order is irrefutable and no one can review or comment on his judgement.  They say: “Whoever does not make the Prophet the Owner of all the things is deprived from the sweetness of the Sunnah.

2) The Awliya (pious people) after the Prophet  sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) have the power to run this world.

3) They have indeed exaggerated in their view about the Prophet  sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) until they raised him to the status of Lordship. Ahmed Ridha Khan wrote in Hadaa-iq Bakhshish (the gardens of grants): “O Muhammad ( sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ))! I cannot call you Allah, but I cannot distinguish between you both. Your matter is in the hands of Allah, He is the One who is best aware about your reality.

4) They believe that the Prophet  sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) is present and sees the actions of all the creation at all times and everywhere.  They deny him being a human being; they consider him as a light of the lights of Allah.

5) They urge their followers to call upon the Prophets and Awliya (pious people) for help, and whoever denies this, they label him as apostate.

6) They say that Sadaqah should be paid on a dead person according to the number of prayer and fasting that he had missed in his life.  The amount of Sadaqah that should be paid on every prayer and fasting is the same as that of Zakaatul-Fitr.

Whoever believes in this wrong belief becomes a Kafir, and goes out of the fold of Islam and opposes the methodology of Tawheed [Belief in the Oneness of Allah, and worshipping Him Alone without associating with him any partners].

Therefore, it is not permissible for a Muslim to follow them or join them. Rather, it would be incumbent on him to advise them and warn others about their wrong belief.

Soofiyyah (Sufism):

The words Tasawwuf and Soofiyyah were not known during the first generation of Islaam. Rather, they were only introduced into it after that or they were adopted into Islaam from other nations.

The Naqshabandiyyah:

The Naqshabandiyyah is a Sufi school ascribed to Bahaa’ Ad-Deen As-Sayyid Muhammad Al-Uwaysi Al-Bukhari, known as Shaah Naqshaband. He was born in Qasr ‘Aarfaan in Bukhaara.

The Naqshabandiyyah, like all other Sufi Tareeqahs (orders), have adopted some Bid‘ahs (religious innovations) in Thikr (mentioning the name of Allaah the Almighty). Also, some of their beliefs are against the creed of Ahlus-Sunnah Wal-Jamaa’ah (the mainstream people of the Sunnah), especially regarding faith and other issues of ‘Aqeedah (creed).

Jamaa’at-ul-Ikhwaan al-Muslimoon:

Definition of the Ikhwaan Al-Muslimoon:

They are the followers of Hasan Al-Bannaa. There are several points to be noted about their methodology, the most important of which are the following:

1. They show a lack of importance to Tawheed Al-‘Ibaadah [1], which is the most important matter in Islaam, since the Islaam of an individual is not valid without it.

2. They remain silent and concede to the people in their performance of major Shirk, supplication to other than Allaah, performance of tawaaf around graves, making oaths to the dead in the graves, sacrificing in their names and so on.

3. The founder of this methodology was a Sufi. He had a connection with Sufism to the point that he gave bay’ah (oath of allegiance) to ‘Abdul-Wahhaab Al-Khusaafee upon (following) his Khusaafee Shadh-lee order.

4. The presence of innovations amongst them and their worshipping Allaah through them – even to the point that the founder of this methodology acknowledged that the Prophet (sallAllaahu ‘alayhi wa sallam) would attend their gatherings of dhikr and that he (sallAllaahu ‘alayhi wa sallam) would forgive what past sins they had committed, as is found in his saying:

“May Allaah bless the one who upon light in which he appeared
To the worlds, and so he surpassed the sun and the moon
This habeeb (i.e. Muhammad) along with his beloved has gathered
And pardoned everyone in what sins they did in the past.”

5. They call to establishing the Khilaafah and this is an innovation because the Messengers and their followers were not entrusted with anything except to call to Tawheed. Allaah says: “And We have indeed sent to every nation a messenger, (saying to his people): ‘Worship Allaah and avoid the taaghoot (false deities).’” [Surah An-Nahl: 36]

6. They have a lack of Walaa and Baraa (loyalty and disavowment) or a weak form of it. This is made clear in their call to bring closeness between the Sunnis and the Shee’ah. And their founder was quoted as saying: “We will cooperate with one another in what we agree on and pardon one another in what we disagree on.”

7. They hate and despise the people of Tawheed and those who adhere to the Salafee Way. This is made clear in their talk concerning the Saudi state, which is founded upon Tawheed and which teaches Tawheed in its schools, institutes and universities. And it was made clear in their killing of Jameel Ar-Rahmaan Al-Afghaanee just because he called to Tawheed and because he had schools in which he would teach Tawheed.

8. They pursue the mistakes of the leaders and expose their faults – whether true or false – spreading them amongst the youth in order to make the leaders appear hateful to them and so that they can fill their hearts with contempt against them.

9. They hold detestable partisanship to the party they ascribe themselves to. So they show friendship based on this party and they show enmity based on this party.

10. They give their oath of allegiance to work for the Ikhwaani Manhaj according to the ten conditions that the founder has set forth. And there are other issues of concern, which perhaps can be dealt with at a later time.

The Qutubees:

They are a people that have read the books of Sayyid Qutb and accepted what is in them from truth and falsehood. So you will find them defending Sayyid Qutb when someone criticizes him, even if the truth is with the one criticizing.

It is well known that Sayyid Qutb was not from the men of religious knowledge. His original status was that he was an author. Then he adopted the beliefs of the Ash’arees – the belief of ta’weel (misinterpretation of Allaah’s Attributes), as did others among the learned people from Egypt. He has serious and vile errors, which the people of knowledge have refuted and exposed. But when they expose these errors, this results in the rage of the Qutubees befalling them by way of their criticizing, speaking ill and discrediting them. So Allaah is sufficient for us and He is the Best of Guardians.

So the basic principle is that: Men are known by way of the Haqq (truth) and the Haqq is not known by way of men. So it is obligatory on us to accept the truth and to worship Allaah, Lord of all worlds, by it, and to abandon everyone that treads an innovated methodology. And we must place as our role model, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), his Khulafaa, his Companions, and those who followed them amongst the Imaams of guidance. And Allaah is the One who grants success.

The Suroorees:

The definition of the people who adhere and ascribe to this methodology:

The Suroorees are a group of people or a sect that ascribe themselves to Muhammad Suroor Zayn-ul-‘Aabideen. They have some aspects of the Sunnah and some aspects of Bid’ah (innovation) in them. The most important characteristics that can be noted from them are:

1. They attack the rulers and speak about them in a manner that results in evil, corruption and danger. It appears that they declare the leaders to be disbelievers, but this can only be understood by way of their circumstances and actions and cannot be picked up from their words. This is since the path they take is the path of the Khawaarij or close to it, knowing that the religious texts state the obligation of hearing and obeying the rulers.

And our rulers in this land (of Saudi Arabia) are Muslims – all praise be to Allaah. They use Allaah’s Legislation for judging in their court systems and they establish the prescribed punishments (hudood). So declaring them to be disbelievers or talking about them in a manner that leads to revolting and rebelling against them is considered a great form of causing corruption. Due to this, we must warn against those who adhere to this methodology or rid ourselves from them, especially since they have attacked the scholars of this land by reviling them, making slanderous remarks against them and accusing them of betraying the Deen. This matter indicates what they are behind.

2. They call to Jihaad, but they do not intend by it the Jihaad against the disbelievers. Rather it seems like they intend by it to change the leaders, knowing that we cannot rid the leaders of their errors. And we do not claim that they are infallible however we say: It is obligatory to obey them and to advise them in a private manner because they are Muslims. And the Prophet (sallAllaahu ‘alayhi wa sallam) forbade us from rebelling against the leader unless the one rebelling sees clear disbelief upon him by which he will have a proof from Allaah in the matter.

3. They claim that the scholars in this land do not understand the current affairs. And they can be refuted by the fact that the Muftees and the judges do not issue a fatwa in a single issue nor do they judge in a single matter except after coming to know its state of affairs, which encompasses it, such as the cause, the conditions for the ruling and its effects. So whoever claims that these scholars and judges do not understand the current affairs then he has wronged himself and spoken what is not permissible for him to say. As for knowing the plans and schemes of the enemies and so on, then this falls under the jurisdiction of each country’s army.


They are a people that follow Muhammad Ilyaas, the founder of this Jamaa’ah.

A biography of the founder: Muhammad Ilyaas was born in 1302H. He memorized the Qur’aan and read the Six Collections of Hadeeth. [2] He was upon the Deobandi methodology, taking the Hanafee madh-hab, the Ash’aree and Matureedee Creed and the Sufi way. They have four Sufi orders amongst them:

1. The Naqshabandees
2. The Sahroordees
3. The Qaadirees, and
4. The Jishtees

Shaikh Muhammad Ilyaas gave the Sufi bay’ah (oath of allegiance) to Shaikh Rasheed Al-Kankoohee, who later became Shaikh Rasheed As-Saharanpuree. Then he renewed it with Shaikh Ahmad As-Saharanpuree who certified him to take oaths of allegiance. Muhammad Ilyaas would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee, in what is known as the Jishtee Muraaqabah (self meditation). And he would go out to the grave of ‘Abdul-Qudoos Al-Kankoohee, the one who forced the ideology of wahdat-ul-wujood [3] on him. He resided and taught in Delhi and passed away in 1363H.

Circumstances that brought about the start of the movement:

Shaikh Abul-Hasan An-Nadwee saw that Muhammad Ilyaas took refuge in this way of giving Da’wah when the ways of blind-following failed to rectify the people of his region. Shaikh Miyaan Muhammad Aslam quotes one of Ilyaas’ sayings that he received kashf (mystic disclosure) to follow this way through a dream in which he was inspired with a new tafseer (interpretation) of Allaah’s saying: “You were the best nation brought out for mankind, commanding good and forbidding evil and believing in Allaah.” [Surah Aali ‘Imraan: 110] And it was that going out (khurooj) to call people to the way of Allaah cannot be realized by staying in one place based on Allaah’s word “brought out” and that one’s Eemaan increases by going out in this khurooj based on Allaah’s saying: “and believing in Allaah” after having said: “brought out for mankind.”

The following can be noted from what has just been mentioned:

1. The Qur’aan is not interpreted by makshoofaat (mystical disclosures), and by Sufi dreams, of which the majority of them, rather all of them come from the inspirations of the Devil.

2. It is apparent from what was stated previously that the founder of this Jamaa’ah was engrossed in Sufism from head to toe. This is because he gave two oaths of allegiance on it and was tested by its false beliefs and because he would spend his time sitting by the graves of Sufis.

3. The founder of this Jamaa’ah was a qubooree (grave worshipper) and a khuraafee. This is clear from his saying: “…and he would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee.” And concerning the second person, he mentioned that he forced the ideology of wahdat-ul-wujood on him. So his being attached to the grave of the one who forced the ideology of wahdat-ul-wujood on him is without doubt a clear proof that he held that same belief

4. Those who believe in wahdat-ul-wujood claim that Allaah embodies Himself inside the attractive woman – and refuge is sought from Allaah! This is a matter that has reached the highest level of repulsiveness. May Allaah give them what they deserve of His curses and wrath!

The methodology of the Jamaa’at-ut-Tableegh can be summarized in six issues or six principles or six characteristics:

1. Actualizing the statement of Tawheed: “Laa Ilaaha Illaallaah Muhammadur Rasoolullaah” (There is no deity worthy of worship except Allaah and Muhammad is His Messenger)
2. Praying with full submissiveness and humility
3. Knowledge of the Virtues (Fadaa’il) and not the Fiqh issues (Masaa’il) along with knowledge of dhikr
4. Showing generosity to the Muslim
5. Correcting the intention
6. Calling to Allaah (i.e. Da’wah) and going out (i.e. khurooj) for that purpose in the Way of Allaah upon the tablighi manhaj.

There is an objective behind each of these six principles or characteristics as well as a virtue to be attained. So for example the objective behind (Laa Ilaaha IllaAllaah) is to: “Eradicate the corrupted yaqeen (Certainty) from the heart while placing the correct and valid yaqeen into the Essence (dhaat) of Allaah.” They really intend the belief of wahdat-ul-wujood with this.

Point to be noted about Jamaa’at-ut-Tableegh:

1. The founder of this Jamaa’ah was raised upon Sufism and gave two oaths of allegiance on it.

2. He would position himself by graves, waiting to receive Kashf (Sufi mystical disclosure) and meditative ideas from the deceased inside them.

3. He would perform the Jishtee Muraaqabah (self meditation) at the gravesite of ‘Abdul-Quddoos Al-Kankoohee, who used to believe in wahadat-ul-wujood.

4. The Jishtee Muraaqabah is to sit by a grave for half an hour of every week, covering the face and reciting this dhikr: “Allaahu Haadiree, Allaahu Naadhiree.” [4] This statement or this action if done sincerely for Allaah is an innovation. And if it is done for the person in the grave then it is committing Shirk with Allaah. And the last of the two is what is most evident.

5. They have four of their graves located in the masjid from where their Da’wah emerged.

6. The founder of this Jamaa’ah believed in Kashf.

7. The founder of this Jamaa’ah was a grave worshipper.

8. The Tablighis perform their worship with an innovated form of dhikr, done in the way of the Sufis. This is by splitting up the statement of Tawhheed (Laa Ilaaha IllaAllaah).

9. Whoever cuts off the negation part of the Statement of Tawheed from its affirmation part intentionally, by saying “Laa Ilaaha” (only), then this necessitates the fact that he has committed disbelief. Shaikh Hamood At-Tuwayjiree stated this, quoting it from the scholars.

10. They make it permissible to wear amulets that have on them mystical writings and names of unknown people, which probably are names of devils! And this is not permissible.

The Quranists (Quraniyoon/Ahle Quran):

The Quraniyoon are those who deny the Sunnah. They reject working by the hadiths and they say: ‘we only work according to the Quran’. They are liars, because surely they do not work by the Quran; because Allah says in the Quran:
And whatever the Messenger gives then take it and whatever he prohibits you from then abstain from; and fear Allah verily Allah is severe in punishment. (Chapter 59:7)
And Allah the Exalted said to His Prophet:
And We have sent down to you the reminder, so that you may explain to the people what was sent down to them. (Chapter 16:44)
Thus if the Sunnah is eliminated; how will the Quran be explained?! What will explain the Quran? The Sunnah of the Messenger وسلم عليه هللا صلى it clarifies the Quran, the Sunnah is the explainer of the Quran. Thus those who reject the Sunnah, if they intentionally do so then this denial of
the Messenger وسلم عليه هللا صلى ; therefore this is disbelief and apostasy. But if they are ignorant and blinding following then it should be clarified for them and the affair should be explained to them.
They (meaning the Quraniyoon) came to Umar ibn Abdul Aziz هللا رحمه and they presented this doctrine to him. He said, may Allah be pleased with him, Allah the Exalted said: ‘And establish the prayer’. What is the number of rakats (that should be made)? And what are the prayer times? Also Allah said: ‘And pay the zakat’. What is the nisaab? And how much should be paid in zakat? Thus they were baffled at this point and unable to give a response. So he dumbfounded and silenced them; may Allah have mercy upon him. Therefore this is proof that the Quran must be accompanied by the Sunnah, and the Sunnah is the second revelation after the Quran. It explains the Quran,
clarifies it, makes it clear, and guides to it. The Sunnah also contains some rulings which are not found in the Quran. For example: (the prohibition) from marrying a woman and her paternal aunt at the same time, or marrying a woman and her maternal aunt at the same time. This is not in the Quran, rather it is only found in the Sunnah.

Quburiyyoon (Grave Worshippers):

The grave worshipping Soofis promote matters of Shirk and innovation by way of the media, and from those matters is Isteegatha(seeking closeness to Allaah) from the dead of the Prophets, and the righteous people.  This is a refutation against their falsehood and their trickery of the worshippers by mentioning what is ambiguous from the texts of Islaam, and using weak hadeeth and narrations, and their own understanding of the authentic hadeeth other than the understanding of the Salaf as-Salih.  This refutation also contains the position of the Salaf as-Salih regarding this issue, according to the‘Aqeedah of the Salaf as-Salih, and all capability is from Allaah.



Qadianiyyah is a movement that started in 1900 CE as a plot by the British colonialists in the Indian subcontinent, with the aim of diverting Muslims away from their religion and from the obligation of jihaad in particular, so that they would not oppose colonialism in the name of Islam. The mouthpiece of this movement is the magazine Majallat Al-Adyaan (Magazine if Religions) which was published in English. Mirza Ghulam Ahmad al-Qadiani (1839-1908 CE) was the main tool by means of which Qadianiyyah was founded. He was born in the village of Qadian, in the Punjab, in India, in 1839 CE.

Their thought and beliefs:

  1. Ghulam Ahmad began his activities as an Islamic daa’iyah (caller to Islam) so that he could gather followers around him, then he claimed to be a mujaddid inspired by Allaah. Then he took a further step and claimed to be the Awaited Mahdi and the Promised Messiah. Then he claimed to be a Prophet and that his prophethood was higher than that of Muhammad (peace and blessings of Allaah be upon him).
  2. The Qadianis believe that Allaah fasts, prays, sleeps, wakes up, writes, makes mistakes and has intercourse – exalted be Allaah far above all that they say.
  3. The Qadiani believes that his god is English because he speaks to him in English.
  4. The Qadianis believe that Prophethood did not end with Muhammad (peace and blessings of Allaah be upon him), but that it is ongoing, and that Allaah sends a messenger when there is a need, and that Ghulam Ahmad is the best of all the Prophets.
  5. They believe that Jibreel used to come down to Ghulam Ahmad and that he used to bring revelation to him, and that his inspirations are like the Qur’aan.
  6. They say that there is no Qur’aan other than what the “Promised Messiah” (Ghulam Ahmad) brought, and no hadeeth except what is in accordance with his teachings, and no Prophet except under the leadership of Ghulam Ahmad.
  7. They believe that their book was revealed. Its name is al-Kitaab al-Mubeen and it is different from the Holy Qur’aan.
  8. They believe that they are followers of a new and independent religion and an independent Sharee’ah, and that the friends of Ghulam are like the Sahaabah.
  9. They believe that Qadian is like Madeenah and Makkah, if not better than them, and that its land is sacred. It is their Qiblah and the place they make hajj to.
  10. They called for the abolition of jihaad and blind obedience to the British government because, as they claimed, the British were “those in authority” as stated in the Qur’aan.
  11. In their view every Muslim is a Kaafir unless he becomes a Qadiani, and everyone who married a non-Qadiani is also a kaafir.
  12. They allow alcohol, opium, drugs and intoxicants.

Qadianiyyah is a misguided group, which is not part of Islam at all. Its beliefs are completely contradictory to Islam, so Muslims should beware of their activities, since the ‘Ulama’ (scholars) of Islam have stated that they are Kaafirs.

Hizb-ut-Tahreer (Hizb-ut-Tahrir):

Hizb ut-Tahrir (Arabicحزب التحريرromanizedḤizb at-Taḥrīrlit.‘Party of Liberation’; HT) is an international pan-Islamist and fundamentalist political organization whose stated aim is the re-establishment of the Islamic caliphate to unite the Muslim community (called ummah)[3] and implement sharia globally.[a][b]

The party was founded in 1953 as a political organization in then-Jordanian-controlled Jerusalem by Taqi al-Din al-Nabhani, an Islamic scholar from Haifa who was educated in Egypt and served as a qadi (religious court judge) in Mandatory Palestine.[32][33] Al-Nabhani developed a program and “draft constitution” for the caliphate,[4][10][11][12] Since 1953. Many of the leaders, still today, hold that there is no punishment of the grave, denying numerous ahaadith as well as verses from the Qur’an that explicitly state this fact.”  They are heavily influenced by the Mu`tazila in their Aqida.

>>>>>>>>>>>>Collected By Asad Rony<<<<<<<<<<<<